Genesis is a good place to appreciate what God sees as most important. At the end of the book, in Genesis 49, Jacob is blessing his sons, and, in verse 10, the Messianic promise is passed unto Judah. The book details the line of God’s promise and why certain people are chosen or passed over as God maintains that line. Returning to the beginning of the book provides a key for all that follows. In Genesis 3:15, the promise of enmity between the seed of woman and the devil is first made.

Immediately, in Genesis 4 a contrast is drawn between Cain and Able. Genesis 6 draws a contrast between Noah and the sinful population around him. This contrast continues, and, in Genesis 21, we see this conflict between Ishmael and Isaac. This strife between the devil’s followers and the seed of the promise until it culminates with Christ’s crucifixion and victory over death in the gospels.

The Seed of Promise

Genesis 12 records the multifold promise God makes to Abraham in which God promises the blessing of the world through Abraham’s seed. This term of seed repeats through the book, and, in Genesis 21, God makes it clear that the seed of promise will continue through Isaac. Isaiah 41:8 records God calling His people the seed of Abraham His friend. Also, Acts 3:25 has Peter and John focusing in on that same language, looking back to those promises made in Genesis. Galatians 3:16 then makes it clear that this singular see was to culminate in one, that is Christ.

In II Samuel 7, God makes reference to a seed of promise when David wishes to build God a great house of worship. In verse 13, God speaks of a sure household and throne for David. The prophets refer to this offspring as a branch of David, and Jeremiah 33:26 records God saying His promises to the seed of Abraham, Isaac, and David are as sure as day and night. In John 7:42, while Jesus is calling on those around Him to come and drink the water of life, the people question his lineage, whether or not he is of the seed of David. Romans 1:1 has Paul placing emphasis on this lineage while writing to Jews and Gentiles in Rome, and, in Revelation 22:16, Jesus Himself refers to the seed of David.

Ishmael and Isaac

Returning to Genesis 21, Sarah calls on Abraham to cast Hagar and Ishmael out of their household because of the animosity between the women and their children. Approximately fifteen years separate these children, and Ishmael is pictures as mocking of Isaac. The Hebrew gives the idea that Ishmael is playing as if he is the true heir of Abraham’s household rather than the baby Isaac, only recently weaned in Genesis 21. God validates Sarah’s concerns, and He tells Abraham to follow her advice to cast Hagar and Ishmael out.

Galatians 4:22 makes a parallel that Ishmael represents that which is carnal, and Isaac represents spirituality. In verse 28, Paul makes the connection that we are supposed to be trusting in the spiritual promises of God, and he speaks of the physical standing at enmity with the spiritual. The two cannot exist together. We cannot be spiritual while holding onto the physical. The conflict in Genesis 21 is a continuation of the conflict that begins in Genesis 3, and it foreshadows John 15:18.

A Shadow of Christ

Isaac is the only begotten son of Abraham and Sarah. He is the seed of promise through whom the nations will be blest, and God even calls on him to be sacrificed. Through Isaac, God sees Abraham’s love and commitment to God, and God demonstrates that love and commitment to us in not sparing His own Son. God gave up the culmination of the seed of promise for the sake of our sins, raised Him up, and sits Him down at the throne’s right hand. It all begins in Genesis.

By Tim Smelser

Tags: abraham, jesus, parallels

Genesis 3:15 is the first instance of God revealing His remedy for solving the problem of sin, and that solution is His Son – the ultimate Servant who would die on our behalf. Isaiah records four Servant psalms, describing this One who would sacrifice Himself. In Acts 8, Philip intercepts a eunuch from Ethiopia who is reading Isaiah 53 – one of the Servant songs. Others include Isaiah 42:1, Isaiah 49:3, Isaiah 50:4-11, and Isaiah 52:13-Isaiah 53. In these, we see Jesus and His crucifixion, but the eunuch is confused by these and entreats Philip for help.

The Servant of Isaiah 42 is clearly and individual, but chapter 49 calls Him by the name of a nation. Isaiah 50:4 records Isaiah speaking in first person as the Servant. The writers of the New Testament make reference to these Servant passages at least fourteen times in their writings, and they consistently apply these prophecies to Jesus. This I, this Israel, this elect Servant is identified as our Savior.

The Elect Servant

The latter parts of Isaiah 42:1 coupled with Psalm 2 are recognizable from the record of Jesus’ baptism by John. In Isaiah 41-42, God is admonishing His people for their idolatry and their reliance on self. He calls on them to defend their worship of idols, and He concludes that none can answer Him for their actions. The Servant is introduced as God’s answer, as the One He upholds. This Servant will bring justice to the nations. He will be gentle and peaceful. He will establish God’s word throughout the world.

Isaiah 49 further outlines the Servant’s mission. His mouth is described as a sword, and His strength is in God. He is named Israel, a reminder of what the nation of Israel was supposed to be. He is a continuation of God’s promises and a reminder of faithfulness to the descendants of Jacob. Where God’s goal was to bless the nations through Abraham’s line, the nation of Israel wanted to keep God to themselves at the time. Likewise, we cannot forget our roles in blessing the nations through faithfulness to Him. This Servant represents holiness and light. He is salvation and redemption. He loves though He is hated.

Isaiah 50:4 describes the Servant as a dutiful messenger who carries forth God’s word and will. The verses are reminiscent to Deuteronomy 18:18 describing a messenger in whose mouth would reside God’s word. This word comforts the weary, and this messenger submits Himself to the persecutions of standing up for what is right. His ears are open to God’s will, and He calls to those who would obey Jehovah and walk in light. People respond to Him by either trusting in Jehovah or trusting in themselves.

Isaiah 52:13 calls on us to behold His successful Servant, whom none expected to succeed. He will silence the wise and the powerful. He will be exulted in humility, and chapter 53 then describes the humiliation of this Servant. He is one who will live in sorrow, unrecognized by those who should honor Him. He would suffer atrocities and die. All of this is done in our place and for our sake. He intercedes for us and gives us righteousness. He provides spiritual freedom.

Conclusion

This is the Servant of whom the eunuch is learning in Acts 8. Beginning from that single passage, Philip preaches Jesus to him. Jesus was the answer then. He is the answer today. Our confidence cannot be in our selves, our abilities, our possessions, our nation, our leaders, our economy. Our confidence should be in that Servant who came for us, and our lives should be in His footsteps.

By Tim Smelser

Tags: jesus, prophecy

In Matthew 1, the New Testament opens with a genealogy establishing the lineage of Christ. Anyone familiar with the Bible knows it is full of genealogies. The first is in Genesis 4, and we have a tendency to gloss over these records. There is even danger that we may view these passages as mere padding or filler.

Think about the individuals contained within those verses – their families, their cultures, their histories. I Peter 1:19 and II Timothy 3:16 both make it clear that God is intentional with scripture. He inspires the writers to record what they do, so this infers a purpose behind every passage – even genealogies.

Purposeful Genealogies

Bible stories and instructions usually serve one of two purposes, either reminders of what we already know or as new instructions. While genealogies seem tedious to study, they help preserve the historic integrity of the Bible. By the end of chapter 5, we have a family record of lives between Adam and Noah. Are these mythical figures, or did Methuselah and Enoch truly exist. I’m inclined to believe these were real people. Genealogy is an ancient art form, and the scholars of ancient Israel were masters. These records reflect care and concern in preserving a national history. In this vein, genealogies can help provide a historical context to events.

Luke 3 contains yet another genealogy. It is a history that starts with Joseph and covers over fifty generations of Jesus’ ancestry. It is a record of roughly 2000 years worth of individuals preserved for our knowledge. Painstaking math results in an ability to date events around these lives with some degree of accuracy. The Archbishop Usher and Dr. William Hales are best known for using this methodology, and later archaeological findings would confirm many of their suppositions.

A final aspect of genealogies pertains to keeping the old law as God intended. Numbers 3:9-10 establishes a lineage of priests that would start with Aaron and carry on through his bloodline. Being a Levitical priest required that one be a direct descendant of Aaron. Records had to be preserved to ensure the priests were acceptable before God. Thus genealogies were recorded and preserved as necessary components to the ancient Jewish faith.

Genealogies and Us

Genealogies are not a point of concern in the New Testament, and those two lists that record Jesus’ lineage are the limit of New Testament genealogies. These serve to confirm prophetic fulfillment in the ancestry of Christ. Hebrews 7:11-12 speaks of a change to the nature of our priesthood and law. Christ ends the need for maintaining genealogies, for He assumes the mantles of priest and king, offices for which records of lineage were once required.

Titus 3:9 warns Christians from obsessing and arguing over genealogies, and I Timothy 1:4 reads very similarly. These lists once fulfilled a need. Today, they serve as a record of the individuals who experienced Bible events. They validate those events. They illustrate the prophecies leading up to Jesus, and they give us a window through which we can see the multitude to whom we are connected in God.

By Alan Miller

Tags: jesus, prophecy

We see Jesus use an expression in the New Testament that is also present in the Old Testament regarding His death. He calls His death His cup. From the beginning of His ministry, He knows what lays ahead of Him, and, in Matthew 3, we see Jesus baptized. Upon this act, God declares, “This is My Beloved Son in Whom I am well pleased,” combining a resurrection Psalm (Psalms 2:7) and a passage of the suffering servant from Isaiah 42:1. This is a death sentence. In Matthew 16, Jesus asks His apostles who people say He is, and in verse 21, He begins to show His disciples the things He will suffer. This becomes a continual theme of His later ministry, and His death is reaffirmed by the events of the transfiguration.

Jesus knows He will suffer and die. However, He does not approach this impending fate casually. Consider Matthew 26:36 when Jesus prays in the garden. In Mark 14:32, He is in great distress. In Luke 22:46 describes the nature of His prayers to God, and Hebrews 5:7 reinforces the emotional tone of Jesus’ prayers. To Jesus, there was nothing matter-of-fact about His death. He discusses His death as a cup He must bear.

The Cup of God’s Wrath

In, Mark 10:35, James and John ask to sit by Jesus in His kingdom, and Jesus asks them if they are able to drink of the same cup as He. Matthew 26:39 records Jesus praying that His cup pass from Him. John 18:11, after His prayers are concluded and Peter has tried to defend Him from the soldiers, Jesus tells His apostle that He must drink of this cup. This cup is one’s lot in life, but, in the Old Testament, it is almost exclusively associated with God’s wrath.

• Psalm 75:8 describes a foaming cup in describing God’s judgment against the proud and arrogant.
• Isaiah 51:17 speaks of Jerusalem drinking from the cup of God’s wrath in their punishment.
• Isaiah 51:22 promises the people that God will take His cup of judgment from their hands.
• Jeremiah 25:15-26 tells of nations that will drink of God’s cup of wrath.
  

God’s cup is associated with God pouring out His righteous anger and judgment, and this is the imagery that Jesus invokes in speaking of His fate on the cross. The New Testament authors tell us Jesus became sin on the cross. Sin brings separation. Sin brings punishment. Sin brings the cup of God’s wrath. Can we better understand Jesus’ cry on the cross in this context? Can we understand more His pleadings to escape this fate? Yet in all this, He does not seek human sympathy. In Luke 23:28, Jesus tells the women mourning His fate to cry for themselves and their children rather than themselves. Furthermore, regardless of the cost, Jesus is obedient. Despite His pleads for an alternative, He continually repeats the refrain, “Thy will be done.”

Following in His Steps

Jesus asks James and John if they are able to drink of His cup in Mark 10:35. Peter, in I Peter 2:21 calls on us to follow in His steps and suffer as He did. Jesus tells James and John that indeed they will endure what Jesus will in endure. In II TImothy 3:12, Paul says that all who live godly will face persecution. This does not mean we have to treat such trials stoically or casually. Our Lord was not stoic, but God expects us to be faithful in the face of difficulties.

Jesus was affected by His suffering, and He is affected by ours. Hebrews 4:15 and Hebrews 5:7, and Hebrews 2:18 tells us that Jesus knows and relates to what we go through. He does not treat our trials and sufferings casually. Likewise, we should not view His suffering as something common. Hebrews 6:4-6 warns us of crucifying Jesus through our actions and attitudes, making ourselves guilty of His death. We should instead humble ourselves before the cross, putting away the empty distractions that keep me from serving Him, and I should dedicate my life to His service.

By Tim Smelser

Tags: jesus, judgment, attitude

Sacrifices and Perspective

We live in a country, that despite some of the economic difficulties we face, is currently one of the most affluent in history. Most of us live in luxury when compared to the world population, but, as great as we have things, Jesus comes from a better place. John describes, in humanly terms, the realms Jesus comes from in Revelation 21. Jesus came – not as a king, but as a servant – to a humble town in northern Israel, to a family that wouldn’t understand Him, to a population that would murder Him physically.

Philippians 2:4 begins describing the mind and attitude Christ demonstrates in His sacrifice for this world. Paul speaks of Jesus emptying Himself and leaving His spiritual blessings behind to live among humanity. What will we give up for Christ’s cause in the face of His sacrifices? How can we compare the things we feel we give up to that which Christ gave up? Jesus came to us to die. In Matthew 16, Jesus even begins to preach to His disciples that His death is necessary.

The Blood of the Lamb

His blood is shed in the context of Passover – the blood of God’s Spotless lamb shed when the Israelite’s are commemorating their own salvation from the angel of death by the blood of a sacrificed lamb. Christ’s blood frees us from the death and captivity of sin. He brings us out of bondage to salvation and justification and saves us from the Lake of fire in Revelation 20:14.

In Leviticus 16:16, Moses describes how the High Priest had to atone themselves and the Holy Place before making atonement for the people. Jesus becomes the sin offering that atones for sin. He cleanses all people in His humiliation, and Hebrews 9:11 describes Jesus as a High Priest of a more perfect tabernacle, offering more perfect blood through His own spotless sacrifice, establishing a more perfect covenant between God and His people. Jesus went into death, entering the most holy place to offer His blood, and returned to us in resurrection, fulfilling the role of High Priest.

The church of the living God is a place where w make sacrifices to God. Our sacrifices are not in the form of bulls and goats, but we sacrifice of ourselves. We sing how Jesus has given of himself. “I gave, I gave myself to thee…” What do we give in return? How do we honor His sacrifice in our service and personal sacrifices?

The Death on the Cross

We have studied time and again the technical aspects of the crucifixion. We have studied the verses and know them academically, but have we connected these fact to our hearts. The psalmist speaks of holding God’s word in his heart, of longing after His laws. John 6 describes the multitudes who followed Jesus, but they fell away when the teaching became hard. When hearts are convicted, when emotions become charged, we want to turn away from being challenged so. Five days prior to His crucifixion, Jesus is adored by crowds throwing down palm leaves and shouting “Hosanna.” After the garden, even His closest apostles flee.

The jewish officials of the time give Him a mock trial, and the Roman governor Pilate even does not stand up for Him. The crowds choose freedom for Barabbas over releasing Jesus. He is condemned to death, but first He is beaten. He is tortured, but the mob shouts for more, crying out for His blood, even accepting guilt for the death of an innocent man. He is hung from a cross that he had carried Himself and mocked by those for whom He was giving Himself. He is taken outside the city, as the scapegoat would be during the observance of Atonement. He is offered no comfort, but He pleads forgiveness for those who are so cruel to Him.

The people tempt Him to exercise His miraculous powers to save Himself, but He endures. Like the thief on the cross, we are justly brought under condemnation for the sins in our lives, but Jesus was blameless. In this, He bore the consequences for our iniquities so we won’t have to. He died so we can live. In the darkness of the sixth hour, Jesus was truly alone as His people and His disciples have turned their backs on Him, as God Himself forsakes Jesus. Jesus stood truly alone with our sins, relieving us of the burden of standing before God under the burdens of our sins. His blood and life drained out of Him, purchasing a hope of eternal life for every one of us.

It Is Finished

In the end, Jesus softly announces that God’s plan has been fulfilled. The old has given way for the new. Prophecies have been fulfilled. The gospel is available to all. In this, we must come in contact with the blood of the new covenant. In Romans 6, Paul describes that our submission to baptism joins ourselves in death with Christ and gives us access to His blood of purification. As He died to destroy sin, we too die to sin, resurrected to a newness of life, blameless before our God and Father.

By Herbert Smelser, Jr.

Tags: jesus, salvation

In the gospel of John, Jesus makes several “I am” statements, and, in John 6:1-13, we read of Jesus miraculously feeding several thousand individuals five barley loves and two fish. The people respond to this miracle by concluding that Jesus is the fulfillment of Deuteronomy of 18:18, and they want to make him a political ruler. Jesus withdraws, and verse 22 records the crowds still looking for Him, even following Him to Capernaum.

When they find Jesus, He tells them that He rebukes them and makes one of His famous “I am” statements. He calls Himself the bread of life in verse 35 – redirecting their thoughts from focusing on the physical to focusing on the spiritual. He tells them that they must believe in verses 35, 40, and 47. They have to be able to receive Him, reflecting John 1:12. Additionally, He calls on them to obey Him. Unfortunately, they are more interested in remaining uninvolved and having another meal than changing their lives.

Responding to the Challenge

As Jesus tells them these things in John 6, they ask Him what sign He will give them in verse 29. This after the miraculous events of the day before. Likewise, in Matthew 12, right after curing a man’s withered hand, after casting a demon from a man, the scribes and Pharisees ask for a sign. Matthew 16 records another miraculous feeding, but the spiritual leaders still ask for a sign from Heaven.

When He demands them to examine themselves, they try to redirect His attention. They ask if He can do what Moses did in John 6:31, and, Jesus responds that it was not Moses who fed their forefathers but God. The Jewish crowd argues among themselves over the merits of Jesus’ words, and the culmination is in John 6:60 when many of the disciples leave Jesus because His teachings are too hard. He asks too much.

Contrast these attitudes with the Samaritan woman of John 4. She asks, in verse 12, if Jesus is greater than Jacob who gave her people this well. Instead of offering her bread of life, Jesus tells her of a fountain of life. She asks more of this water. As Jesus continues to talk to her, the woman believes Him, and she acts on that belief. She tells others of Christ, and her actions lead to many others believing.

Our Interest in Christ

Jesus offered the Jews bread of life, and they reject Him. He offers the Samaritan woman water of life, and she believes, acting on that belief. Who am I in these stories? Am I so wrapped up in this world and so content in my ways that I remain uncommitted and uninvolved? On the other hand, am I like the Samaritan woman who leaves her bucket behind to tell others of Christ? She understood that spiritual needs are greater than physical, and I should have that same commitment. When we seek God, when we worship Him, when we talk about Him, what is our purpose?

Jesus provides spiritual nourishment and spiritual healing. He does not restore our bodies, but He does restore our souls. Like the woman at the well, we should be putting our faith into action. We should be putting away the distractions of this world. Our priorities should no longer be on the physical and the temporary, and we need to replace those priorities with the spiritual and the eternal.

What will others see in you and me? What will they see as our greatest need? We have the bread of life and the water of life available to us. These should become the focus of our lives, and we should be sharing the source of those blessings with others.

By Tim Smelser

Tags: our example, jesus, faith

Job’s Faith His Redeemer Lives

In II Timothy 1:12, Paul expresses confidence in God and His promises, despite being imprisoned in Rome. In Hebrews 5, Jesus is portrayed as our priest in that He mediates for us and He atones for us. The term “redeemer” is used over twenty times in scripture, and all but one instance of the word refers to God or the Messiah. We have access to God through Jesus.

Job 19:25 provides inspiration for the song I Know That My Redeemer Lives, and, in the subsequent verses, Job expresses hope that He will see God one day. Remember what Job had gone through at this point, having lost his health, his possessions, the support of his family and friends. In all of this, he is confident, for he knows his own heart. He knows God’s justice, and he knows God provides access to Himself.

Mediator, Advocate, and Redeemer

In Job 9, Job is giving answer to one of his friends’ accusations, and verses 32-33 express Job’s frustrations that he cannot converse with God as with a fellow man, that there is no individual who will mediate between God and man. Job recognizes the need for one who can understand both mortal and divine perspectives.

I Timothy 2:5 describes the one mediator between God and man as Christ – both man and king. Jesus can understand a human perspective and act with divine authority. Hebrews 2:9-18 describes Jesus’ role in being made lower than angels, to be like us and undergo the same trials we suffer. Philippians 2:6-9 describes how Jesus emptied Himself, obedient to death, and is exalted by God. These scriptures and more give us hope in Christ’s role as our mediator.

Job 16 records Job answering a second friend, and, in verse 19, Job speaks of a witness in Heaven who testifies on his behalf. He asks for an advocate before the Father. I John 2:1-2 reminds us that, when we fall into sin, Jesus acts as our advocate. He is our divine representation before our Creator.

Returning to Job 19:25, Job expresses confidence in a Redeemer who is alive and will be alive at the end, whom Job will see with his own eyes. Titus 2:11-14 calls upon us to watch for Christ’s appearing, having given Himself up to redeem us. We have a Redeemer we can hope to see when He comes for us. I Peter 1:13-19 describes our Savior whom we wait for, who paid for us with an incorruptible price.

Conclusion

Job 33:23-24 records Elihu expressing hope in a messenger from God who will give ransom for man, and Isaiah 61:1 refers to God’s messenger who will free man from captivity. Jesus applies this passage to Himself. Luke 8:32-33 records Jesus that He has come to set His followers free from sin.

Job looks beyond the things of this life – his reputation, his possessions, his friends and family – for purpose. He holds to the idea of his redemption. Likewise, our lives may be far from perfect, but Christ has come to sanctify us and redeem us. We have hope in Him, and like Job, we can cling to that hope regardless of worldly circumstances around us. We know in Whom we believe.

By Tim Smelser

Tags: jesus, godly qualities, salvation

Update: Fixed some point groupings and scripture references as well as added a couple more parallels from Tim.

Colossians 2:16-17 records Paul referring to the customs of the old law as shadows of Christ, and Hebrews 8:4-5 refers to the levitical priesthood as a shadow of things to come. Likewise, Hebrews 10:1 calls the old law a shadow of good things to come. We’ve examined how the Sabbath days and years are shadows as are the implements of the temple. Even individuals serve as shadows of Christ, and, in Hebrews 3, Moses is one of these individuals.

Parallels Between Moses and Jesus

The first six verses of Hebrews 3 draw parallels between Jesus and Moses. In this, there are some immediate facts that come to mind.

• Exodus 2:3-10 records Moses’ fate as a baby. He is preserved in infancy while other male children are condemned, and a parallel to this can be found in Matthew 2:13-15 when Herrod orders the murder of males two and under.
  
  
• Both are raised by a step-parent, so to speak. Moses is raised in Pharaoh's household in Exodus 2:10, and, in Luke 3:23, Jesus is described as the supposed son of Joseph. He is not the birth son of this man.
  
  
• We have little recorded of either childhood. With Jesus, we have his studies in the temple at twelve and then his adult ministry. Moses we see as a baby and then as an adult.
  
  
• Both Jesus and Moses are described as "apostles," or sent-out ones in Exodus 3:10-12 and Hebrews 3:1.
  
  
• Both denounce offered riches. Hebrews 11:24 records Moses’ faithful revocation of the privileges afforded one in his position for the sake of God. In II Corinthians 8:9, Paul speaks of Christ inflicting Himself with poverty for the sake of others.
  
  
• In Exodus 34:27-28, Moses fasts for 40 days and nights, and Jesus does likewise after His baptism in Matthew 4.
  
  
• Exodus 14:21 records Moses controlling sea and wind, and Jesus does this before the apostles in Matthew 8:26.
  
  
• Moses feeds the people with bread and meat as does Jesus (fish and loaves) in Matthew 6.
  
  
• Numbers 11:16 has Moses gathering 70 men to help his work, and Luke 10:1 records Jesus recruiting seventy men.
  
  
• Moses is a law-giver according to Exodus 35:1, and John 12:49-50 as well as Matthew 28:18-20 put Jesus in a position of authority as a law-giver.
  
  
• Both speak God’s word from a mount. Moses, Mt. Sinai; Jesus, the sermon on the mount.
  
  
• Moses establishes the tabernacle in Exodus 35-40, and Jesus serves the purpose of the tabernacle in John 1:14.
  
  
• Exodus 34:35 records Moses’ face shining from the presence of the Lord, and, in Matthew 17:2, Jesus’ face shines as the sun.
  
  
• Both establish memorials – the Passover and the Lord’s Supper, both involving blood of the lamb.
  
  
• Both are rejected by their own people, Moses by the freed Israelite slaves in Exodus 2:14, and many disciples forsook Jesus in John 6:66 as do people from His own hometown in John 7:12-13.
  
  
• Numbers 12:1-2 and Luke 7:5: Both are rejected by their own families.
  
  
• Both endure murmuring. Exodus 15:24 is but one example of the Israelites complaining against Moses, and Luke 15:2 (among other passages) shows the scribes and Pharisees murmuring about Jesus’ association with sinners.
  
  
• Both are humble: Numbers 12:3 and Matthew 11:29.
  
  
• Both are punished for their brethren. In Deuteronomy 1:37, 3:26, and 4:21, Moses tells the people God was angry at him for their sakes. Isaiah 53, I John 3:16, and Romans 5:6-8 explain Jesus’ sacrifice based on our sins.
  
  
• Mysterious circumstances surround the death of each. Deuteronomy 34:5-7 shows Moses being buried anonymously by God at a fit 129. Jesus death features an empty tomb and the confusion surrounding that fact.
  
  
• Both are deliverers from bondage. Moses, in Exodus 3:10, is to bring the people out of slavery, and John 8:32-36 speaks of Christ’s truth setting us free. Romans 6:5-6 describes our former life in sin as a bondage that Jesus breaks.
  

Conclusion

Parallels such as these are not coincidental or accidental. The Jewish culture surrounding Jesus would have seen many of these parallels in His life. Deuteronomy 18:15-18 records Moses saying that God will rise up another prophet like himself, and Acts 3:19-26 has Peter stating that Jesus is the fulfillment of this promise, pointing to the entirety of the prophetic canon as leading up to Christ.

Moses is the prototypical deliverer and law-giver, and Jesus fills that shadow. Today, we must give heed to everything Jesus says and recognize Him as our deliverer from the bondage of sin.

By Tim Smelser

Tags: parallels, jesus, moses

Like other culturally driven topics like the making of resolutions or the giving of thanks, focusing on Christ’s birth is relegated to one time of the year. In this, we remember the stories surrounding that birth like those recorded in Matthew 2, where we find the wise men following a brilliant star to Bethlehem. Surrounding this event is Herod’s plot to assassinate the Christ child and His family’s flight to Egypt.

Many questions remained unanswered about these individuals. How do the wise men know who they are seeking? Where do they come from? How many are there? What did they find, and what do we find when we seek Jesus?

The Wise Men Find...

A manifestation of God’s plan. Jesus is the culmination of God’s plan to defeat Satan and bless the nations. He is the prophet likened unto Moses who would speak the words of God. He is the son of David who would establish Jehovah’s house forever, and He is the one to be born of a virgin. In Isaiah 7:10-16, the prophet challenges Ahaz to ask for a sign. He refuses, so God offers a sign regardless – a child born of a virgin called Immanuel. John 3:16 appropriately sums this up, and Romans 5:8 reinforces that Christ’s mission is one of personal mercy and love.

A demonstration of unselfishness. In Matthew 20:28, Jesus states that His mission is to serve others and give His life for them. In verses 26-27, He encourages us to be humble and meek in our lives and the service we perform for others. Self should become secondary to the well-being and the needs of others. James 4:6-7 warns that God resists the proud, but He gives His grace to the humble.

Hope for the lost. In Ephesians 2:11-13, Paul speaks of a former state isolated from God, having no hope, but Christ brings us closer. Christ gives us hope. I Thessalonians 4:13-14, Paul states that he wishes for his readers to have hope for resurrection and salvation, and Hebrews 6:17-20 speaks of a hope like an anchor that comes to us through Jesus.

Immanuel, God With Us. Jesus is deity in the flesh as recorded in Matthew 1:22-23. John 1:1 speaks of the Word being God, and verse 14 reveals that the Word became flesh – that flesh being the being of Jesus. God walked among man when He came in the form of Jesus.

Following the Example

They first gave of themselves by seeking Him, and, in finding Him, they worshipped. Do we seek Jesus as diligently as these anonymous individuals? What do we do if we find Him. Seeking and finding is not enough. Once found, Jesus deserves our reverence, worship, and commitment. He is our hope, our mercy, and our salvation, and we should find ourselves humbled and awed in His presence.

By Tim Smelser

Tags: christmas, jesus

Peter can be described in many ways – impulsive, reactionary, impetuous – and he had a knack for speaking or acting without thinking. In all this, he was still one of Jesus’ closest disciples. He was full of good intentions, and he eventually grows to a mature Christian. One story really seems to characterize much of what we identify with in Peter, and that story is in Matthew 14:22-33 when Peter goes out to join Jesus on the water.

Joining Peter On the Water

The boat is place of safety, but Peter willingly leaves that safety to join Jesus. He wanted to be with and like the Lord. In John 13:6-8, Peter implores Jesus to fully wash him if that is what it takes to be more like Him. Also, in John 21:5-8, Peter is so excited to see Jesus that he jumps from the boat he is in and swims to shore. Where Jesus was, Peter wanted to be. In Matthew 14, when Peter sees Jesus walking on the water, he wants to be with his Lord, and he wants to be like his Lord.

Unfortunately, once Peter sees how unbelievable and potentially dangerous his situation was, he lost faith and began to sink. We should be willing to have the enthusiasm and zeal of Peter, and hopefully we can maintain the faith needed to persevere. In Philippians 2:5, Paul entreats us to have a similar mind to Christ, and he uses subsequent verses to elaborate on what that means. He tells us to put others first, to remain humble, and these are traits found in Jesus’ example. In I Peter 2:21, Peter makes a similar request of Christians. Peter tried to follow Jesus’ footsteps, and he sometimes stumbled. In the end, though, he found the path to emulating Christ.

Additionally, we should desire to be with the Lord as Peter did. Our goal should be to live our lives so we may one day be with our Lord. In Matthew 11:28, Jesus invites us to come to Him to find spiritual rest. Matthew 16:24 records Jesus asking those listening to crucify self and follow Him. We should be living every day trying to draw closer to Him.

However, we should avoid the distractions of this world discouraging us from our goal. Hebrews 12:1-2 reminds us to keep our eyes on Jesus, laying aside those things in our lives that may hold us back. Like Peter, we may see obstacles that hinder our paths, but if we remained focused on Jesus, we can overcome. In Philippians 3:13, Paul claims he puts his past behind him in order to stretch towards his goal of Jesus.

Conclusion

If we want to walk on the water with our Lord, we have to get out of the boat. We may be comfortable and feel safe in the situation we are in, but if we want to be with and like Jesus, we have to get up, disregard those things that hold us back, and make the effort to follow Him. This requires work. It requires obedience. It requires humility. It requires faith. Luke 6:46-49 records Jesus asking why we might say we believe Him but put no effort in that statement. Multiple times in John 3, Jesus expresses the effort required in following Him.

There are many things in our lives we can plan for or aspire to, but none of these can be accomplished without taking the first step toward our goals. Remaining motionless will not bring us closer to Jesus. I have to be willing to focus my eyes on Christ, step out of the boat, achieve what I perceive as impossible, and go to Him.

By Tim Smelser

Tags: character, faith, examples, jesus, peter

Who is ultimately responsible for Jesus’ death? Often, this question contains political and personal agendas. Some blame the Jews, citing the mob’s call for His death and their claim to bear the responsibility. Others blame Pilate because He was the one to declare the sentence. Many of us say we ourselves are to blame because of the sins in our lives, but one we often omit is God. Ultimately, God sent Christ to Earth, and it was His plan for Jesus to die on the cross to fulfill His plan of salvation.

Sin Entering the World

The first couple of chapters in Genesis really lay a foundation for the relationship God and man should have. Simply, God provided for man’s well-being and personal freedom’s on the sole condition of obedience. God places a single boundary for His creation to avoid crossing, but Adam and Eve transgressed that boundary, bringing sin to the human experience. This creates a condition where mankind is separated from God, and God put in motion a plan to give hope to humanity, bringing them back to His presence.

From this point, the focus of God’s words begins to deal with the problem of sin and initializes a plan to eliminate the power sin has over our lives. In Genesis 3:1-8, that first sin is recorded as the serpent convinces Eve (and Adam through her) to transgress God’s command. In this, Satan shifted their attention from God’s goodness – away from the many blessings they already have – to them to desiring what they don’t have. He attacked God’s word, and brought God’s character into question. God knows the pain sin can bring us, but Satan is good at making it look appealing and inviting.

Defeating Sin

In Romans 5:12, Paul states that death enters the world through sin. Adam and Eve did, in fact, suffer physical death, but there is also spiritual death. In Isaiah 59:1-2, the people of Israel are told that their sins separate them from God and His grace. Spiritually, they are dead to God at this point, and the same can happen t o us and did happen to Adam and Eve. However, in Romans 5:10-20, Paul speaks of a free gift available through Christ that results in life, salvation from the death brought by sin. God’s plan in His grace defeats sin.

When Adam and Eve ate of the forbidden tree, they fulfilled a desire to forsake the many blessings God had already provided them to have something that was not rightfully theirs. We do the same when we sin. We are blessed in so many ways, but we always desire more and better, even when we have no right to claim those things as our own. Unfortunately, once we are captured by sin, we cannot formulate our own escape. We are problem-solvers, but sin has no solution that man can provide.

Jesus was the solution. Only His sacrifice could provide an escape from sin, but, even during His life, He met with obstacles on His path. In Matthew 16:21-23, one of the many opportunities Jesus would have to escape is presented. Many times throughout his ministry, Jesus is given the choice to disengage, but nothing would alter this plan. God chose to send His Son to ensure the fulfillment on His plan, and no one could derail that plan.

In Ephesians 1:7-8, we are told we have forgiveness through the sacrifice of Jesus. Even Jesus, during the last supper, says His blood is shed for the remission of sins, and Acts 3:18 reinforces that these things are all part of God’s plan. He lovingly laid out His plan to provide us an avenue of reconciliation with Him, to remove the death brought by sin.

Conclusion

It’s hard to understand why exactly God chose to create a world and populations to fill it, but He did so, and He loves His creation. He wants us to spend eternity with Him after our life here is complete, and all He asks of us is to reject that sin which separates us from Him and subject ourselves to His word. Isaiah 53:10-12 reinforces that God put Jesus here to bear our iniquities, He lived sinless, but He carried sin and its consequences as He hung on that cross for us. He has taken care of dealing with the spiritual consequences of sin. Now all that remains is for us to accept the gift He has provided.

By Ben Lanius

Tags: sin, jesus, forgiveness

Our Passover Sacrifice

The setting for the last supper eaten by Jesus with His apostles was in contest of the Passover feast. In Exodus 12, the Passover is instituted as salvation from the Angel of Death that would pass through the land of Egypt. Each household was to select a lamb, sacrifice it, and spread the blood of the lamb over their doorways, signaling them as God’s people. The sign of blood saved them from death, and this feast was kept as memorial of that great deliverance from the bondage of Egypt.

As Jesus approaches His death, Peter and John prepare for Passover – procuring a sacrificial lamb, securing a location and preparing that lamb. The head of household would bless the cup and speak about the meaning of this meal. Psalms 113 and 114 would be sung, proclaiming Jehovah’s glory and majesty and commemorating Israel’s deliverance from Egypt. Then a second cup and the unleavened bread would be blessed and partaken of, followed by the lamb. Then a third blessing and cup would be offered, accompanied by the singing of Psalms 115-118. Finally, a fourth cup was taken, and the feast would conclude.

In Matthew 26:26-29, Jesus acts as the household head, distributing the unleavened bread and blessing it – adding the detail that the bread represents His body and the cup of blessing representing His blood. His referencing the blood of the covenant refers to Exodus 24:3-8 where the people of Israel dedicate themselves to the Lord’s service, and Moses sprinkles blood on the alter and the people, sealing the covenant between them and the Lord. This blood was not for the cleansing of the people. It sealed a pact. The parallel for us is that the cup of the Lord’s Supper represents the new covenant entered into with Christ.

Memorializing Christ

In I Corinthians 11, Paul reiterates the scene of Christ’s last supper with His apostles, and, in verses 24-26, he reminds us that this continued practice is a perpetual memorial of the sacrifice our Lord. We proclaim His death, and we do so in our presence (Matthew 26:29). It is an affirmation of our belief in His sacrifice, in His resurrection, and in our hope for His return.

Acts 20:7 records that this is practiced on the first day of the bread, and in Acts 2:42 records they broke bread (worshipfully) steadfastly. This is a consistent practice, and it is reasonable to take this as meaning we partake every Sunday after this model. In fact , Paul, in I Corinthians 11, while warning Christians to take this memorial seriously, refers to it as the central focus of Sunday worship. It is the primary reason for our assembly, and it is worship to Jehovah God. In this, our focus is to be on God and the sacrifice He put His Son through.

We have all attended memorial services, whether it is a funeral or some larger scale gathering for an event. We prepare and plan for these events. We take them seriously – even more so if we are asked to participate. How much more should we be prepared for the memorial of our Savior’s death. Would we memorialize the death of a loved one with the same casualness with which we sometimes commemorate Christ? Paul calls us to examine ourselves in I Corinthians 11:28-29, warning us of behaving unworthily in this event. In Exodus 12:15, the Lord strongly prohibits any leaven at all throughout the Feast of Unleavened Bread, keeping pure staying worthy, and, in Hebrews 10:28-29 cautions us to never treat Christ’s blood as something common or taken for granted. If we treat the memorial casually, we treat the sacrifice casually.

Conclusion

The Bible tells us we come together on the first day of the week with the purpose of memorializing Christ’s death. It is anything but commonplace. Christ has become our ultimate Passover lamb. His blood saves us from death – the consequences of sin – and delivers us from the slavery of sin. He delivers us as no other could. We memorialize His sacrifice on that cross and reflect on the terrible sin that put Him on that cross, and we remember our redemption in Him.

By Tim Smelser

Tags: jesus, parallels, worship

When on Earth, was Jesus strictly a mortal man with a soul no different than you or me – completely separated from God? On the other hand, was Jesus God in the flesh?

The Word Becomes Flesh

In John 1:14, the gospel author records that the Word became flesh, and Galatians 4:4 records that Jesus came to be born of woman. Philippians 2:7 says he was in the likeness of man. These scriptures do record that He came as a mortal, but they do not claim He put away His spiritual nature. Matthew 1:23 records that Jesus’ name means “God with us,” and, even at the age of twelve, He demonstrates an awareness of His spiritual mission.

Furthermore, Jesus does not deny people from worshipping Him. In contrast, apostles and even angels discourage people from worshipping them in scripture. In Mark 2:1-12, Jesus demonstrates His power to forgive sin – a power reserved for deity. In John 8:58, He refers to Himself as “I AM,” again a designation that points directly toward godhood.

Warring with the Flesh

However, we must be careful not to discount the human nature of Jesus. He experienced our weaknesses and challenges. He was subject to temptation. Why would Satan have attempted otherwise? James 1:13 claims God cannot be tempted by evil, and Galatians 5:16-17 says that our flesh wars with our spirit in terms of desires. Jesus’ spirit would resist temptation, but His flesh was tested the way we are. In Luke 22:28, Jesus calls His disciples those who have been with Him throughout His temptations.

James 1:12 commends any person who is tempted and resists, and Hebrews 4:14-15 claims that Jesus gave us an example of one who could be tempted without caving in. Hebrews 2:17-18 claims He was made like man in every way, suffering and being tempted as we are. What kind of example would that be if His resistance did not require the effort our resistance requires? Satan is subtle and tailors his temptations specifically for each of us as he would have done for Jesus. He overcame, and we can as well. It is disrespectful to our Lord to discount the effort He put into the life He led while on this world.

Conclusion

Jesus made a great sacrifice in His life on this world. Along with the death He experienced on the cross, He gave up Heaven for that time. He put on a body that was both fragile and fallible. However, in all this He retained His godhood and His purity – making Himself the ultimate sacrifice for our sins. He knows what we go through. He understands our problems, and He is in a position where He can intercede for us and offer us the forgiveness we need.

By Herbert Smelser

Tags: doctrine, jesus

Jesus refers to Himself through several “I am” statements and through the designation “Son of man.” In Matthew 16:13, Jesus asks His disciples who they believe He – the Son of man – is, and He seems to use this designation as a means of connecting Himself with the Old Testament and the prophets. It is used in Daniel 7:13 and several times throughout the book of Ezekiel. Often God refers to Ezekiel as “Son of man.”

In Luke 22:66-71, Jesus’ uses this designation as a clear indication of His equality with God. His audience does not miss this implication, and this term is used by Jesus in 80+ other locations in the gospel. The one time the people use this is in John 12:34, and they ask, “Who is this Son of man?”

Who Is the Son of Man?

In John 2:13, Jesus comes to Jerusalem for Passover and rebukes individuals who have set up shop on the temple grounds, and the people ask Him what authority He has. In answer to this, He equates His own self with the temple – the sanctuary, the dwelling place of God. In a sense, He was placing the holy of holies within Himself, and, like Him, we should view ourselves as our Lord’s dwelling place (galatians 2:20).

In John 3, the chapter opens with a conversation between Jesus and Nicodemus. As the Pharisee begins realizing the potential of who Jesus is, Jesus leads him into God’s plan for Christ in verses 13-14, and, in John 8:24-28, Jesus claims His crucifixion will be evidence of His deity, claiming faith in Him is necessary for salvation. This the role He plays in God’s plan for our reconciliation with Him.

In John 6:29, Jesus calls on His disciples to believe in Him as sent from God. They ask for a sign (despite their miraculous meal the previous day), but Jesus turns their attention from physical bread to the spiritual food He provides – calling Himself the bread of life that all who hunger should come to. His bread gives life eternal to the world.

Finally, at the conclusion of the feast of tabernacles that follows the day of atonement in John 7, Jesus invites all who thirst for everlasting to come to Him in verses 37-38. Every day during this feast, worshippers would create a canopy of willow branches around the alter as a priest offers a drink offering, and, on the seventh day, they continue this process while singing Psalm 118 of God’s loving kindness. Isaiah 43:19-20, 44:1-3, and 58:11, the prophet uses water as imagery of God's forgiveness for His people. In this invitation, Jesus again equates Himself with God.

Conclusion

He has used imagery of manna in the wilderness, of the bronze serpent, of atoning water, and of the sanctuary – all pointing to His role as deity in flesh. Without Him, our life is empty, but, through Him, we can be filled with God’s love and mercy, providing rest and forgiveness of sins.

By Tim Smelser

Tags: jesus, salvation

Mark 9:2 begins a recording of the transfiguration of Jesus before Peter, James, and John. This story is also recorded in Matthew and Luke, and most of us are pretty familiar with this event. This event teaches about Christ’s authority and glory as well as the transformation we should go through as his followers.

What Can We Learn from the Transfiguration?

Authority. Jesus is in the presence of Moses and Elijah. Moses is the liberator of the Jews. He brought the law to the people. Elijah is one of the most powerful and dramatic prophets of the Old Testament – demonstrating God’s power and authority time and again. Even at the end of his life, Elijah does not die. Rather, he is taken up.

In the presence of these two individuals, Peter suggests the building of three tabernacles, but the voice of Heaven elevates Jesus above Moses and Elijah. There is room for only one tabernacle. In II Peter 1:16-17, Peter recalls this event and reaffirms the authority placed upon Jesus in this event.

Glory. Jesus is transformed on the mountain. His spiritual glory becomes visible to those with Him, and Mark even seems to struggle in describing this event. This visually reinforces Jesus’ role as God among us. (See also John 1.) God’s glory is revealed in Jesus.

John 14:7-10 records Jesus equating Himself with the Father, and He claims that knowing Him is akin to knowing God the Father. Learning more about Jesus is learning more about God. In II Corinthians 4:6, Paul writes that Jesus is the light of God’s glory.

Our Own Transformation. II Peter 1:2-4 invites us to become partakers of God’s divine nature. As we learn more about Christ, we should become more like Him. Ephesians 2:19-22 describes Christians as growing into a temple of God – a place within God lives. To what extent do we allow God to live in us? In, Galatians 2:20, Paul describes himself as internally controlled by Jesus. He has remained unchanged physically, but his behaviors and attitudes are now more inline with what Christ would expect of His followers.

Finally, II Corinthians 3:7 contrasts the glory of the second covenant with the first, with the brilliance of the new covenant's glory overwhelming that of the old. (This references Exodus 34:29-35 where Moses’ face would assume some of God’s glory after speaking with Him, requiring Moses to veil his face when speaking to others.) Paul uses veils to represent blindness in knowledge, but turning to God removes that veil. This culminates in verse 18 with us looking to God and the unfading reflection of His glory we should have within us – unhidden from those around us.

Conclusion

We can look at the glory of Jesus and God through His word, and our reflection of His glory should be growing every day. Jesus is elevated to a position of authority unattained by any other Bible figure, but, in all things, He remains dedicated to the will of the Father. He is unconcerned about worldly standards of success. He demonstrates kindness and concern toward others, regardless of external factors. Our lives should reflect that determination and these attitudes if we are reflecting Him in our lives with the goal of attaining that final transformation that will come on the last day.

By Gary Fisher

Tags: kingdom, jesus, miracles

In John 19:19, we read about Pilate’s proclamation on Jesus’ cross: “Jesus of Nazareth, the King of the Jews.” It was recorded in Hebrew (the language of the land), Latin (the language of nobility), and Greek (the language of the masses). In a similar manner, we have four accounts of Christ’s life recorded in our Bibles, and, like the three languages of Pilate’s marker, each gospel communicates a consistent but unique view of Christ’s life and ministry.

Matthew’s gospel, for example, is geared toward a Jewish audience. Mark seems to cater to a more Roman audience while Luke’s record is Greek in language and style. Finally, the gospel of John has a more universal message.

The Gospel of Matthew

From the beginning, Matthew emphasizes the laws and traditions of Judaism. He focuses on the scribes and Pharisees, and he extensively refers back to Old Testament quotations throughout his writing. Multiple times in Matthew, we see the phrase, “that it may be fulfilled,” followed by an Old Testament reference. He is the only writer to use “church” in his writings. He arranges Jesus’ teachings into thematic passages. Jesus is called Son of David nine times. He emphasizes the kingdom of Heaven in over fifty verses.

In Matthew 10:6 and 15:24, the author refers to “the lost sheep of the house of Israel,” a term unique to this book. Matthew divides the sections of his book with, “When Jesus was finished,” or some variation that segues into a new topic or thematic section. This happens in Matthew 7, 10, 19, and 26. There are two pivotal points in the book. One is in chapter 4:17, recording, “From that time Jesus began to preach and say, ‘Repent for the kingdom of Heaven is at hand,’” and the other is in 16:21 when Jesus begins foreshadowing His crucifixion.

The Gospel of Mark

Mark is a rapid-moving book. It is aimed at convincing the reader that Jesus is God, quickly moving from one setting, miracle, or event to another. “Immediately” is used some forty times in the book. Suffering and persecution are themes of this gospel. He interprets and explains phrases and customs those outside Judah might be unfamiliar with, and he emphasizes the sovereign authority of Christ. There is no birth story or genealogy in Mark.

The Gospel of Luke

Luke is referred to as a physician. He is very detailed and technical in his identifications of people and places. In Luke 19:25, when referring to the camel and the needle, he uses a word for a surgeon’s needle. (The others recording this use a word for a stitching needle.)

Luke emphasizes the humanity of Jesus. In his genealogy, he traces Mary’s line back to God, and he emphasizes individual’s encounters with Jesus. Women, children, and the needy encounter Jesus often in this book. Prayer is heavily emphasized. Luke 11, 18, and 21 are all prayer passages peculiar to Luke. He also puts an emphasis on grace and the urgency of salvation.

The Gospel of John

This is sometimes referred to as the gospel of belief, and the concept of belief is found ninety-eight times in the book. The author never identifies himself by name. He is always the apostle “that Jesus loved.” Chapters 2:13, 5:1, 6:4, and 11:55 record different Passovers, and this helps us give a timeline Jesus ministry.

John only records seven miracles, and five of them are unique to John. Also, John emphasizes Jesus’ control over His timeframe. In chapters 2:4, 7:6, 7:30, 8:20, and 13:1, John refers to Jesus’ time or hour coming. This cumulates in John’s thesis at the end of his book (20:30-31) – that these events are recorded to stir belief in his readers.

Conclusion

One cannot get the full picture of Jesus by studying only one of the gospels. They all have unique contributions to giving us a complete picture of Christ. This has been recorded for us that we may believe and know for certain the faith we have in Jesus. They confirm His deity, His power, His humanity, His fulfillment of prophecy, and His control over the events surrounding His life and death.

By Tim Smelser

Tags: jesus, overview

During this time of year, it’s common for congregations to talk about the resurrection and the meaning it has for us. This topic is central to our Christian theology. Romans 4:17 calls this power of resurrection as unique to deity, and, if we say we believe in the message and life of Christ, then we accept the resurrection of Christ by faith. It is proof of God’s power, and it is offered as proof of our own future resurrection in I Thessalonians 4:17-18 and I Corinthians 15:16 and on.

Life from Death

For the resurrection to happen, Jesus first had to die and spend those three days in the tomb. You cannot separate the revival of Christ from his death. In Romans 4:25 treats these as inseparable subjects. His blood atones for our trespasses, and the resurrection seals our justification. In Matthew 16:21, Jesus begins teaching of His future sufferings after Peter’s confession of His deity. He continues this in Matthew 17:22-23 and in Matthew 20:17-19.

This fits the pattern of blood sacrifice for redemption. Exodus 12:5 begins this pattern with the introduction of the Passover sheep. Leviticus 16:7 begins instructions for the atonement day sacrifice. Isaiah 53 ties this type of sacrifice to a servant Messiah. Jesus is the sacrificial lamb who bears our iniquities in death. In John 1:36, John the Baptist calls Jesus the Lamb of God.

Hebrews 9:13-14 as well as I John 1:7 tell us that His blood cleanses. Romans 5:8-9 says the blood justifies us. Ephesians 1:6-7 records that we have redemption in His death. I Peter 1:18-19 states that Christ’s blood redeems (or repurchases) us, and Colossians 1:20 concludes that Jesus reconciles us to God in His death.

Conclusion: From Death to Life

For Christ to rise again, He first had to die. In this, He opened our way to God, but sin makes us dead to God. However, we also can rise again. Romans 6:2-3 likens our baptism to a death that is resurrected into a new life. It is a spiritual reenactment of Christ’s death, burial, and resurrection. This theme carries through much of the rest of chapter, reinforcing this separation from sin and unifying with Christ. Our sinful selves are buried in a grave of water, and we are raised to a new life – preparing for another resurrection coming with Christ’s return.

By Tim Smelser

Tags: conversion, christmas, jesus, salvation, hope

In John 5, we read the story of a paralyzed man healed by Jesus. He is pictured as waiting by the pool of Bethesda (from beth zeda - house of mercy) on the Sabbath, waiting for a chance to be miraculously healed. This pool would have several injured and people gathered around, and numerous individuals would wait for a chance to enter the pool and be healed. Unfortunately, because his legs are useless, other individuals consistently make it to the pool first, but Jesus takes pity on him and heals him.

In this lesson, we’re going to take a look at this story and some lessons we can take from this location and the man involved in these events.

Who Would Visit the Pool of Bethesda?

• Those Needing Healing. Apparently, an angel would come and stir the water of this pool at a specific time, and the first person in the water after this event would be healed. Whether or not this actually happened, people associated this location with healing.

• The Healer. Jesus visits this pool in verse 6, and he singles this paralyzed man out and heals him of his paralysis. Jesus did not avoid this location as many healthy individuals might. Instead, He went where healing was needed – where He was needed most.

What Can We Learn from this Man?
He speaks kindly and respectfully to Jesus, even though Jesus would be younger than him. Regardless of situation, we should emulate this quality. Also, he did not question or challenge Jesus when he was commanded to arise and walk – despite the statistical unlikelihood of Jesus’ command. We need to understand that Jesus’ word applies to us regardless of our situation or perspective. We can’t get hung up on the physical to the detriment of the spiritual.

Another interesting quality of this individual is his persistence. This paralyzed man continued to seek healing despite the odds stacked against him and the persistent failure. Philippians 2:1-8 gives us the example of Jesus’ commitment despite the trials of His purpose, and Romans 12:9 reminds us to cling to what is good. To remain persistent and to continue clinging to goodness, we need to retain a positive outlook, and Matthew 5 addresses our attitudes toward self and others right in the beginning. These defy conventional wisdom, but how much did Jesus’ command to the paralyzed man defy conventional wisdom?

Conclusion & Application

Having a positive attitude, being persistent in our spiritual goals, is being more like Christ. This paralyzed individual knew where he had to be to receive healing. Jesus knew where He had to go to find those in need. We know where we have to be. We know we need spiritual healing. We know who else needs healing, and we know where to go for that healing. Like the man in this story, we are helpless (Romans 3:23), but Jesus came to cleanse our sins (I John 2:1-2). He came where He was needed most, so sin could be done away with. Now it’s our turn to approach Him for that forgiveness and to bring as many as we can with us.

By Justin Owens

Tags: jesus, examples, attitude, salvation, grace and mercy

Daniel 9 has been called the “dismal swamp of Old Testament criticism.” There are numerous takes and explanations to the vision of Daniel 9, including a church-age approach, among these being various Messianic approaches, millennial and pre-millennial interpretations, and various church-age interpretations. In this lesson, we’re going to look at this prophecy in context of Jesus statement that He had fulfilled all things written concerning Him and His kingdom and look for a simple, valid explanation to these difficult verses.

The Vision of the Seventy Weeks

The vision comes during the first year of the reign of Darius. Some scholars accept the theory that Darius and Cyrus were one and the same. Both names may refer to the same individual. Historically, those in Jerusalem were carried away in 605 B.C., and now Darius comes into power 539 B.C. Here, Daniel is reading of the captivity from Jeremiah 25:11, realizes the time of captivity should be ending soon, and prays to God, making confession for the sins of his nation. He pleads for God to listen to his prayer, forgive the past, and restore His people.

In Daniel 9:20, Daniel’s prayer is interrupted by another vision of the angel Gabriel, and the angel says he has come to give Daniel understanding of what is to come to pass. He says that seventy weeks are declared to make an end to sing, make reconciliation, bring righteousness, seal up the past, and bring the anointed one. These weeks are divided up into other events, some tragic, leading up to wrath poured out upon the unfaithful.

The Context of Law

Back in Leviticus 26 and Deuteronomy 28, we have recorded the blessings and curses of the covenant. Based on the loyalty of the people various results are numerated. In Leviticus 26:23-25, the ultimate consequence is being stripped from the Promised Land, a sword of vengeance, a seven-fold punishment. In verse 34, it is written that the land will have its Sabbaths (see also II Chronicles 36:17-21), and verse 40 promises that the people will one day confess their sins and those of their fathers – which is exactly what Daniel is doing in the ninth chapter of his book. Also, we learn in Isaiah that God is going to use his servant Cyrus in chapter 44:28 to restore Jerusalem and the temple.

Numbers As Symbols

Seventy weeks are seven sets of seven days. We have noted that God would smite His people seven times, and we know that the Sabbaths revolved around the number seven: the seventh day, the seventh year, and the foty-ninth + fiftieth year. This time period is difficult to assign a literal period to, so, in light of the importance of seven in Jewish theology, it is logical to consider the seventy years and the seventy weeks as symbolic period of time.

Seventy years would be ten sevens. Ten cycles of Sabbath rest. The seventy weeks would be seven times seven times ten. (Remember Jesus and Peter on the topic of forgiveness: seventy times seven.) Ten sevens point to Jubilee, a time when the land rested and freedom was granted to those under bondage.

These numbers demonstrates a period of absolute completeness. There is no sensible way you can assign literal years to these numbers and assign them to fitting events. These numbers have been used symbolically in other locations, and it makes sense to view them as symbolic now.

The Goals of the Seventy Sevens

What is to be accomplished in this time period of “ten Jubilees?” Six things are mentioned beginning in verse 24. A finish transgression and an end to sin are promised. Only one brings a true end to the consequences of sin. Binding up and removing sin is only accomplished through Christ’s sacrifice. Atonement for sin will come. Again, in the scriptures, there is only one who brings absolute atonement. This time will bring everlasting righteousness. Vision and prophecy will be sealed up or brought to completion. In Luke 24, Jesus says His life has fulfilled all things written concerning the Messiah. He says early in his ministry that He has come to fulfill, or accomplish, the law. Finally this period will anoint the most holy. Again, Jesus seems a logical conclusion to this statement. He, being seated at the right hand of God, is anointed prophet, priest, and king.

This whole passage pretty conclusively points to the ministry of Jesus, and this fits in with the rest of the prophecy. The anointed one is cut off and Jerusalem is destroyed (the abomination of desolation). Jesus offered Sabbath to His followers, offering rest. In Romans, we are described as free from sin. The Sabbaths and Jubilee years were times of rest and deliverance, and Jesus’ sacrifice releases us from the debt of sin and frees us from the captivity involved. We are granted inner peace and eternal rest.

Conclusion

God’s plan for man has always been restoration and freedom, and the final Sabbath rest is still awaiting His people. God’s plan is cohesive and builds up to the ministry and sacrifice of Christ. When we read these passages, we can see history unfold in God’s plan, and we can understand our Lord is one who keeps His promises for the restoration of His people.

By Tim Smelser

Tags: controversy, prophecy, jesus, daniel

As we’ve been studying books like Ezekiel and Daniel in our Bible classes, and it can be easy to lose sight of the real driving message of these books behind the various visions in their vividness and imagery. That message is this: the Messiah is coming. In this lesson, we are going to look at four prophecies in Ezekiel that dramatically anticipate the arrival of the Christ.

Four Messianic Passages in Ezekiel

In Ezekiel, one of God’s driving points is that He is the God of time and space. He controls the future. He drove the past, and He is in complete control.

The Eagle and the Tree: Ezekiel 17. Ezekiel 17 uses the cutting and planting of trees as an allegory of Nebuchadnezzer taking the ruler from Jerusalem and Judah then trying to lean on allies for support. However, toward the end of the chapter (verses. 22-24), we have God claiming he will plant a twig atop the mountain that will grow to provide shelter to all lands. This mountain image is also used in Isaiah 2 speaking of the house of the Lord. This twig is the Messiah whose kingdom can provide shelter and protection to peoples of all nations – regardless of race, background, or history.

The Priest and King: Ezekiel 21. Beginning in verse 25, God speaks to the exalting of the humble and the overturning of all, but He promises One who will comes whose right it is to claim all things. Remember Genesis 49:10, when Judah, son of Jacob, is promised a scepter in his line – to be passed to the one whom should rightfully inherit it. This is very similar to the wording in Ezekiel 21:25-27, symbolizing the coming of the Messiah through the tribe of Judah. What had Ezekiel told Zedekiah to do? Remove the symbols of priesthood and kingship until the true ruler/priest comes.

The Servant Shepherd: Ezekiel 34. Late in Ezekiel 34, God promises a shepherd who will feed them and bring them back to God. He vows a covenant of peace and showers of blessings. This idea of God providing a shepherd is in many other parts of the Old Testament, and Jesus speaks of being the good shepherd in John 10. He seeks that which was lost and broken to restore and heal it. One shepherd is promised (David) in verses 23-24 – one to care for and rule the people – and He is called God’s servant, connecting with the servant psalms of Isaiah’s prophecies.

The Two Sticks: Ezekiel 37. Again, David is named as king and shepherd in verse 24 as God is describing how His people will be divided no longer. Again, an everlasting covenant of peace is promised, and God promises His presence among the midst of His people. The return of the remnant and rebuilding of the temple was the physical fulfillment, pointing to Christ and His church as spiritual fulfillment. However, God’s presence did not fill the rebuilt temple until we get to John 1. It is recoded in John 1 the coming of the Word as flesh to walk among men. He was tabernacled among us, and His glory came – filled in Jesus Christ.

Conclusion

These passages build up to the culmination of God’s plan of salvation. They anticipate the Messiah and all the blessings associated with Him. Christ’s coming completed the puzzle, and these great promises re now available to us. We can be a part of that kingdom. We can accept Jesus as our king and shepherd, and we can enter into that promised covenant of peace if we but approach Him on His terms and submit to His word.

By Tim Smelser

Tags: prophecy, jesus, salvation, ezekiel

In this lesson, we are going to look at five “seconds” that are part of the gospel message – the second covenant, the second, birth, the second coming, the second death, and a second chance.

Five “Seconds”

The Second Covenant. In II Corinthians 6:15-16, the question is asked what God has in common with idol, and, in this, the author emphasizes the covenant relationship God wishes to have with His people. The first covenant is recorded in Exodus 19-20, but Hebrews 8:6 begins speaking of a better second covenant. The authors conclusion in Hebrews 8:13 is that the previous is no more. We are under a better covenant, with a perfect sacrifice and priesthood. In Matthew 5:17, Jesus says that He came to fulfill and accomplish all that was intended by the old covenant, and this new covenant is open to all who would come to God (Galatians 3:24-27).

The Second Birth. This covenant relationship is accomplished through a rebirth. Jesus spoke with Nicodemus about this in John 3:3-7, and this birth involves water and the Spirit. Paul explains this rebirth in Romans 6 in terms of a death, burial, and resurrection. We die to sin, and we are raised to a new life. We have moved from a state of separation into a covenant relationship with God.

The Second Coming. This was a very important element in the apostles’ teachings. In Acts 1:11, angels reassure the apostles that Jesus will return one day. Jesus Himself states this in the first part of John 14, saying that if He is preparing a place for His followers, He will return to take them to that place. It is a time to be reunited with our Savior. Matthew 24:50 tells us this time is unpredictable. There is a negative side to the second coming. II Thessalonians 1:7-9 speaks of a day of vengeance against those who have rejected God. On the other hand, the Hebrew author writes of hope and salvation in Hebrews 9:28.

The Second Death. This brings up the second death as described in Revelation 21:8. A lake of fire is described, and it is the fate of those who have not prepared for the second coming by being born again.

A Second Chance. Fortunately, the gospel contains good news of a chance to avoid the tragedy of the second death. Acts 8, Simon the sorcerer is given a second chance after he offers money for the apostles’ power. I John 1:9 tells us of forgiveness of sins if we repent of and confess those sins to our Father. FInally, in Luke 15, Jesus tells the story of the prodigal son who recognized his condition away from his father and was granted another chance.

Conclusion

We can be part of this new covenant if we submit to the second birth, preparing for the second coming and avoiding the second death. If we stumble on our way, we know we can be forgiven and be granted a second chance.

By Tim Smelser

Tags: jesus, overview, salvation, resurrection

Some church-based commercials have made their way online that mimic the recent Mac-PC commercials. One person is a “Christian” and the other is a “Christ-Follower.” These shorts challenge the “traditional” view of formal Christianity, but they are dangerous in that they encourage us to try to follow Christ in a way that fits me rather than a way that fits Christ.

Christian v. Christ Follower

The term “Christian” literally means, “that which belongs to or pertain to Christ.” It is used three times in the New Testament: Acts 11:26, Acts 26:28, and I Peter 4:16. In each of these, there is something about the lifestyle and actions of individuals that bring about the term of one belonging to Christ.

Really, the idea of “Christ-Follower” equates discipleship. Numerous individuals, such as Paul and Timothy, are described as disciples of Christ, and Matthew 16:24 records Jesus inviting those who would be His disciples to practice a life of self-denial.

Returning to Acts 11:26, the disciples – the “Christ-Followers” – were called Christians. In the New Testament (especially Acts), the terms “disciple” and “Christian” can be used interchangeably. Is there a distinction to be made? One cannot be a true Christian without being a Christ-Follower and vice versa.

Those who follow Christ are recognizable because of how they live – not because of self-branding or proclamations. Agrippa knew and believed, but he did not align himself with Christ, and he recognized this distinction. Those in Antioch recognized Christ in the disciples among them, and Peter said that our Christianity should give glory to God.

Our Application

Either to be a “Christ-Follower” or a “Christian” means the same: to emulate Christ and make Him the center of my life. Again, Matthew 16:24 makes it clear that those who follow Him are no longer self-centered. We are to conform our lives to the lifestyle of Christ.

Christ’s conduct, teachings, and attitudes stood out in contrast with those around Him. He led a life of servitude, both of others and of God. He lived to follow God’s plan, even to death. Following Christ means fitting into His plan – not making Him fit ours.

In all of these things Jesus did in His ministry, the one consistent message is, “You have to change.” Luke 5:32, John 5:14, John 8:11 – these and more record Jesus telling people to repent of their past lives to follow Him. Jesus, in Matthew 16, tells us to die to ourselves to follow Him.

Conclusion

We should not be ashamed of the name “Christian.” However, we should make sure we are honoring the one we claim to follow when wearing that name (I Peter 2:21-24). Our behaviors, thoughts, and attitudes should reflect the One we follow. Instead of saying, “I am a Christian no more,” we should say, “I need to be more Christ-like as a Christian.”

By Tim Smelser

Tags: attitude, jesus, conversion, identity

In the church, we sometimes shy away from certain expressions and phrases due to abuses of these terms in the denominational world. One such idea we may avoid is that of accepting Christ as our personal savior. However, when it comes to our relationship with Jesus, it should be personal, and, if we don’t know or accept Christ as our personal savior, then we don’t know or accept Christ at all.

An Impersonal Savior?

When we focus on Christ’s ministry, often we site big, impersonal events like the Sermon on the Mount, the feeding of the five thousand, the man needing to be lifted through a ceiling, and many others. There are many times we see “a great multitude” in the gospels. However, we cannot forget the stories where Jesus had personal, one-on-one interaction with individuals.

The Rich Young Ruler – Mark 10:17. We are told in verse 21 that Jesus loved this individual, and He knows exactly what this man needs in his life. He knew the man’s heart. Jesus quickly established a personal connection with this man.

Zacchaeus – Luke 19:1. Due to a crowd, Zacchaeus has a difficult time seeing Jesus, but Jesus knew where he was and where he lived, and he offered to eat with this man.

The Woman At the Well – John 4:5. As Jesus engages this skeptical woman in conversation, he invites her to partake of water that eliminates thirst. In this conversation, Jesus demonstrates deep knowledge of this woman’s history and her heart.

The Adulterous Woman – John 8. This woman is caught in the act of adultery, but Jesus ignores the accusations until He invites them to begin stoning if, in fact, they are sinless themselves. What does Jesus offer this woman? He offers her pardon despite her guilt and shame.

The Blind Man – John 9. This man whom Jesus healed is cast out of the synagogue, and Jesus came to reassure him. Jesus knew of this man’s separation, and He sought the man out to comfort him.

Lazarus – John 11. Jesus arrived to Lazarus’ home after he has already died. He saw the sorrow of those around Him. He knew their loss and sorrow, and He also wept, seeing the loss around Him.

Our Application

Whenever God interacts with man in scripture, it is a personal interaction. He knows our needs. He knows our hopes and priorities. He knows where we are and our history. He knows the guilt and shame we carry, and he knows the sorrows in our lives. He knows of our separations and broken relationships. Most of all, Jesus knows that our greatest need is Him.

In each of these stories we briefly looked at we see “Come unto Me;” “Salvation has come to this house;” “I provide the water;” “It is He who stands before you;” “Go forth and sin know more.” In the problems all of these individuals faced, Jesus was the answer. When Nicodemus comes to Christ, the first thing Jesus addresses is his spiritual needs. He knows our need to be born again to become children of God.

We are converted to Christ, our personal savior. We are not converted to a church. We are not converted to set of rules and regulations. We follow one who knows us and who suffered and died for each of us, and He still personally invites us to come to Him, lay our sins before Him, and wholly rely on Him.

By Tim Smelser

Tags: examples, jesus

This is the third lesson looking at Paul’s writing and the role of the cross in those works. Remember, as a Pharisee, Paul’s entire spiritual life once centered on rejecting and refuting the cross. This all changed when Christ appeared to him. In these lessons, we have looked at the problem of sin and its consequences. Then, we looked at the cross in God’s plan to remedy the problem of sin, and, in this lesson, we are going to look at our response to that cross.

Our Response to the Cross

Trust & Faith. We are wholly and completely letting go of ourselves and putting ourselves in the hands of our Creator. II Corinthians 5:7 emphasizes the role of faith in our lives, and Romans 3:28 talks about the role of faith in justification. (See also Ephesians 2:8.) Trusting in the cross requires a letting go of trust in ourselves, and we place our trust in our God. Habakkuk 2:4 states that the just live by faith, and Paul quotes this passage two times in his writing (three if you count Hebrews), and he cites faith as a central element to the Christian life. See also I Thessalonians 1:3, II Corinthians 1:24, I Thessalonians 3:10, and II Thessalonians 1:3.

Repentance. Paul had to make huge adjustments in his life when he turned to Christ, and in II Corinthians 12:21, Paul writes that he mourns for those who sin and do not repent. In II Corinthians 7:9, Paul takes joy in those who did repent as a result of their godly sorrow, and he goes on to say that godly sorrow leads to repentance that brings about salvation, free of regret. Finally, in Romans 2:4, Paul asks his audience if they are unaware that God’s goodness leads us to repentance. Left to ourselves, we may recognize our sin but not turn away. In contrast, knowledge of God leads us down a path of correction and repentance.

Baptism. In Romans 6, Paul describes the process by which his readers died to sin. Those who are baptized are baptized into Christ’s death, and we are resurrected a new person, dead to sin but alive to God. Paul saw baptism as how we come into contact with the blood of the cross. In Galatians 3:24-27, Paul explains that baptism puts us into Christ and makes us partakers in spiritual promises.

An Obedient Life. None of these responses are one-time actions. Our faith is continual. Our repentance is sustained, and the life we lead after baptism needs to be maintained. Galatians 5, Paul describes our spiritual life as a walk. In verse 16, we walk by the Spirit, and he clarifies this in verses 22-25. Ephesians 4:1, we are asked to walk worthily, and Ephesians 5 asks us to walk in love, in light, and in wisdom. Our godly life is an ongoing effort.

Conclusion

In Galatians 2:20, Paul says he has been crucified with Christ and has a new life to lead. For Paul, the message of the cross is simply that Christians are to be Christ-like. We have to place our total trust in Him and be willing to completely submit to His will, repenting from our sins, and living a life of service and obedience.

By Tim Smelser

Tags: faith, baptism, conversion, jesus, obedience

Sometimes we question our purpose in life. Why are we here? What is our mission? Why do we do what we do? In Luke 19:9-10, Jesus says His mission was to seek and save the lost, and Paul, in Ephesians 5 calls the church Christ’s bride, and as such, our focus should be the same as our Lord’s. We are His modern instrument for teaching salvation. In this lesson, we are going to look at the roles of those who teach and those who need to be saved.
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The Role of the Church

Matthew 28:18:18-20 records the mission given to the disciples by Christ to teach the world about Him. The disciples went to other lands to teach, and they taught within their own communities. Acts 1:8 says the disciples will be witnesses to Him both at home and far away. He starts with the community around them, and the message will grow from there.
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The job of Christians is not to “grow the church” (though a congregation must have members inn order to accomplish the work). In I Corinthians 3:6, Paul states he and Apollos had a hand in Corinth’s growth, but it was God behind that growth. We are planters and tenders, but God is the gardener. We all have potential to help with the spread of Christ’s message as long as we remember God’s role in our efforts.
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Our View Of the Lost

How did Christ view the lost? Throughout Jesus’ career, He is criticized from various fronts. He ate with sinners! He associated with prostitutes and Samaritans! He healed on the Sabbath! He was a blasphemer! He didn’t associate with sinners to participate in sin. Rather, He spent time with those who needed help. (See Luke 5:31 and John 2:11.) Christ endured criticism and discouragement on all fronts. He resisted the effects, and we can too.
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Matthew 21:28-31 tells the parable of the two sons – one who refuses his father’s will at first but then repents; the other agrees but turns away. Christ applies this parable to the sinners who were receptive of God and who repented of their actions. Unfortunately, none can repent without being taught. In I Corinthians 6:9-11, Paul lists actions that will prevent someone from Heaven, but then he points out that those in Corinth were once characterized by these sins.
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Conclusion and Application

In this, do we look down on brothers and sisters who make efforts to connect with individuals whose actions we disapprove of? How can anyone learn of Christ if we refuse to teach? Are we saying that some people are unworthy of the gospel? I Timothy 1:15-16 states that Christ came to save sinners, and Paul calls himself chief among sinners. He recognizes the power Christ had in His life, and He still has that power in lives today.

By Tim Smelser

Tags: jesus, church

In this lesson, we are going to look at the identity of Jesus – not His historical existence but rather His role in our faith. Different world religions will say Jesus was a good man, possibly a prophet of God, definitely a martyr. Even within self-designated Christian groups, many will question Jesus’ deity and identify Him as a created being – possibly an angel.
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In this lesson we are going to look what others wrote about Jesus, what Jesus said about Himself, and how people reacted to and behaved around Jesus.
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Other Biblical Views of Jesus

In John 1:1-18, we have an introduction to the gospel, and it begins, “In the beginning…” What was “in the beginning?” The Word – the essence or reason for being (from the Greek), and this word is clearly applied to Jesus later in the chapter. This Word was with God and was God. They stood in equal relationship to each other. (Think 2+2 = 2x2.) Very emphatically, Jesus is put on equal stature with God, and He is identified as Creator of all things, the life-giver. God’s glory is reflected in Jesus (verse 14). John opens His gospel by clearly identifying Jesus as God.
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Philippians 2:1-11 records Paul appealing Christians to imitate Christ’s humility – having the mind of Christ. Verse 6 refers to Jesus as a form of God and equal to God. Paul says every knee should bow before Jesus, and all should confess Jesus deity to the glory of God.
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In Colossians 1:9-14, Paul speaks of the great gift of redemption, and Jesus is referred to as the image of God. What God is and was, Jesus is and was. Verse 16 again calls Jesus Creator, and verse 19 refers to Jesus as fullness of God. (See also Colossians 2:9.) Finally, Hebrews 1 once more refers to Jesus’ role in Creation. He is called the image and the glory of God – better than angels who are to worship Him.
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Jesus On Self

In John 8:12, Jesus states “I am the light of this world.” The Pharisees make the point that He cannot testify for Himself, but He points out that His teachings testify of His position. In verse 24, Jesus calls Himself I AM, and He predicts His crucifixion and resurrection as an indicator of His deity, again calling Himself I AM. This is a direct reference to Exodus 3:14. Jesus equated Himself with Jehovah God. Again, John 8:58: “Before Abraham was, I AM.”
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In John 10:30, Jesus claims He and the Father are one and the same, and John 14:8 records Philip asking Jesus to show them the Father. Jesus replies that seeing Him is equal to seeing God. The following verse make it absolutely clear that Jesus was equating Himself with God, and John 17 records a prayer of Jesus where He states He shared glory with Jehovah prior to time’s beginning.
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What did Jesus claim? Either He was a lying fraud, or He was everything He said He was. There is no room to interpret His ministry as anything in-between.
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How Others React

Jesus use of I AM in John 8 was not lost on His audience. At the end of the chapter, the people took up stones to kill Him. Why? They realized the weight of His claims and what position He placed Himself in. They could not merely pass off what He said. Jesus’ claims were serious.
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Matthew 8:1-2, right after the Sermon on the Mount, a leper came and worshipped Jesus. Contrast this with Exodus 34:14 (As well as the Ten Commandments) where it is plainly stated only God may be worshipped. Jesus did not tell Him to stop worshipping. Rather, He healed the man. Again, Matthew 9:18, and John 9:35-38 record instances where people bow down to Jesus in reaction to His actions and teachings.
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Finally, in John 20, Jesus was beginning to reveal His existence to the disciples (including the story of doubting Thomas), and Thomas calls Jesus as Lord and God in verse 28.
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Conclusion

The Bible writers equate Jesus with God. Jesus equated Himself with God, and Jesus’ audiences realized the implications of His ministry and reacted in result. Some tried to kill Him. Others worshipped, and Jesus accepted the worship.
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Was Jesus a prophet? Yes. Was He a good man? He was sinless. Was He a martyr? That was God’s plan. In addition to all these, Jesus is Creator, worthy of worship. He is the glory and image of God. Jesus is God.

By Tim Smelser

Tags: jesus

What would you think if someone began his prayer by saying “amen” before commencing with the rest of the prayer? How do we use this term “amen?” It is transliterated from Hebrew, meaning, “It shall be so,” and it is typically in response to or at the end of a statement.

Jesus, however, used it differently in his teachings, drawing anticipatory attention to what is about to be said. In this lesson, we are going to take a look at some of these instances where Jesus proclaimed, “Amen,” before teaching.

Let It Be So

Motivation – Matthew 6:2. Where “verily” or “assuredly” is said, the Hebrew word is “amen,” and here Jesus is using contribution, fasting, and prayer as illustrations. He speaks of the hypocrites who are motivated by the attention others give them. Yes, good is being accomplished, but the actions are meaningless before God because of the motivation.

Contrast this with Matthew 10:40-42 where Jesus speaks of humble acts of kindness that are noticed by and rewarded by God. What is the difference between these big acts and these small ones? Motivation.

Faith – Matthew 8:5. A centurion comes to Jesus seeking help for his servant. In this, Jesus makes the observation that none in Israel have demonstrated such great faith. Jesus prefaces this statement with, “In truth,” or “Amen.” In Matthew 10:14-15, this faith is contrasted with another “amen” statement for those that reject the apostle’s teaching.

In both of these cases, though, Jesus makes reference to those the Jews looked down on a lesson about faith. When we feel assured in our own faith, whose standards are we measuring by – God’s or our own?

The Kingdom – Matthew 11:11. Jesus makes an “amen” statement regarding the greatness of John, but He goes on to use this to illustrate the importance of belonging to God’s kingdom. We have an opportunity John never had: to be participants in God’s spiritual kingdom that is open to all people. See also Matthew 18:3-6 in how our status on Earth contrast our spiritual existence.

Conclusion

What motivates us? How would Jesus look at the faith we demonstrate? What importance do I place on God’s kingdom, and how am I involved? Jesus paints a clear picture for us, and our response should be to follow these expectations.

By Tim Smelser

Tags: jesus, faith, kingdom

In our last study, we looked at how the universal church is made up of individuals converted to Christ rather than made up of individual congregations. We are not converted to the church. We are converted to Christ. How does this apply to membership retention? Again, if we have individuals converted to the church rather than to Christ, the commitment is not as large.

If I am truly converted to Christ, what does that demand of me? How much of a Christian do I have to be if I am of the Lord’s? Far too many times, we have members converted to concepts and ideas but not truly committed to following Christ.

Followers of Christ

Jesus & Social Standing. In John 8:31, Jesus was speaking to Jews that believed in Him, but they question Him in regards to their ties to Abraham and the application to freedom. They identified with the group and had a hard time leaving that group mentality. This is illustrated in John 12:42 where many were hesitant to confess Christ because of the social implications involved. When the demands of Jesus call for a change, a stand, or true commitment, do we resist the temptation to shrink due to social pressures?

Jesus & Our Comfort. Mark 10:17 records an encounter between Jesus and a young wealthy individual. This young man was proactive in wanting to find answers, and he knew where to go. However, one item proved difficult – putting material possessions behind him. What are we willing to leave behind for our Lord? Do we truly put Him before our job, before our recreation, before all things of this life?

Jesus & Difficulties. In Matthew 26:34, Jesus predicts Peter’s denial, but Peter vehemently denies he would do so, but we know that, not only Peter, but all of the apostles flee and hide from the Jews. With Jesus, they could stand strong, but once they felt Jesus had left them, the fell apart. Do we feel that following Christ will be free of difficulties? Do we want to run away when things don’t go the way we envisioned?

Conclusion

All of these individuals showed an interest in Christ, but (in these examples) they fell short of truly following Christ. Jesus has promised us a home in Heaven in Mark 10:28-31, in spite of the difficulties we may face in this world, despite the sacrifices we may be required to make in this life. Christ makes it clear that following Him is not a casual endeavor, but it is not without reward.

Additionally, Jesus, in Matthew 16:24-26, asks us to take up our crosses to follow Him. This is a commitment of self-sacrifice and labor. How much of a Christian do I have to be? The answer is another question: How much did our Savior do for us?

By Tim Smelser

Tags: examples, jesus, attitude

Based on Jesus’ teaching, I have to be willing to check myself on a daily basis to see if I’m in line with what Christ expects of us, and I have to be willing to make changes in those places I am outside of His word. Remember the Beatitudes and the concept of being poor in spirit – humble before and submitting to God and His will. We’ve studied about the example we set for others and how hypocrisy can affect this example. Furthermore, we have examined the standard of righteousness defined in this sermon and the priorities we should have as followers of Christ.

“Lest You Be Judged”

Besides John 3:16, Matthew 7:1 is probably one of the most known verses in the Bible. What is Jesus saying here? Many use it as a way of diverting attention from negative aspects of their own lives, but Jesus goes on to talk about a standard of judgment in the subsequent verses. He talks about making criticisms about others when we have glaring error in our own lives. He is speaking to examining others without being willing to subject to self examination. I may set a standard for you to live by, but I may be unable to meet that standard I have set.

John 7:24 records Jesus saying that we should judge with righteous judgment. We are not forbidden from judgment, but outward appearances should not be the basis of our judgments. We cannot allow partial facts or opinion sway our stance on a person. Matthew 7:16 says we will know based on the product of one’s actions. Our judgments should be rooted in hard facts and concrete knowledge.

Pearls and Pigs

Beginning in Matthew 7:6, Jesus speaks about avoiding giving that which is valuable to those that will disregard the value. There comes a point in time when Bible study becomes fruitless with an individual. II Timothy 2:23 encourages avoiding valueless arguments. Titus 3:9 says much the same thing. This is speaking to individuals that do not value God’s word and just want to use it as a platform for contention.

God and His Children

Matthew 7:7-12 speaks to a principal that we are familiar with, and this passage concludes with what we would refer to as the Golden Rule. Romans 13:8 says our sole debt toward others should be love. Why is this? In Matthew 7, Jesus has spoken about the desire God has for us to obtain what we need, God’s dealings with us are dependent on our dealings with other people. Do we want to be listened to? Be a good listener. Do we want to be loved? Demonstrate love. Do we want mercy? Be merciful.

Jesus’ Conclusion

After Jesus has spoken about priorities, behavior, and righteousness, He ends on what we would consider to be a negative note. Beginning in Matthew 7:21, Jesus makes the point that not everyone will make it to Heaven. Some will fall away. Others will fool themselves into believing they are righteous (7:22). Have I fooled myself? Not everyone that is religious will be seen as righteous by God, and those branches not bearing good fruits (7:18-20) will be cut off.

What is the key? We must obediently do God’s will, and this does not mean we just go through motions. In these lessons we have looked at the type of person we should be, and, if we are not meeting that standard Jesus set forth, then we are falling short of Heaven. Hopefully, we will be like the wise man of Matthew 7:24-25, and we will withstand the storms of life because our hope and our priorities are focused on our Lord and our lives reflect that focus in all aspects.

By Tim Smelser

Tags: judgment, overview, jesus

In this sermon, Jesus is trying to impress on his listeners what it really meant to be followers of God. It is more than following stoic rights and rituals – there is a certain attitude and state of mind God’s followers should have. So far, we’ve studied characteristics of true disciples: being poor in spirit, peacemakers, selfless individuals. God’s followers are lights to be seen in their attitudes and their actions. Additionally, Jesus talks about righteousness, and the standards of true righteousness, but now He speaks about hypocrisy and the dangers of such conduct.

Avoiding Hypocrisy

Jesus speaks of three areas in which we should avoid hypocrisy in our lives. The examples we set can turn others away from Christ because of contradictions demonstrated.

Charity. In Matthew 6:1 warns us of doing goodness merely to impress others. He specifically uses alms (charity) as an example in verse 2. He even goes on to illustrate this by saying that our one hand should not know the other is contributing. This is contrasted to calling attention to ourselves when we do something good for others. “Don’t blow your own horn” is a modern way of expressing these thoughts. I Corinthians 13:3 tells us there is no gain in selflessness with incorrect motivation, and Acts 5 serves as a clear illustration of how God views insincere charity.

Prayers. Beginning in 6:5, Jesus addresses prayer, and He warns us about our motivation once more. He is not condemning public prayer, but He is asking us to examine ourselves when we do so. Are we praying for God or for others to see us? What are we saying, and how are we saying it? Jesus encourages us to pray modestly, and He demonstrates a model prayer that includes reverence for God and His kingdom, thanksgiving, and forgiveness. Luke 18:10-14 is an example of contrasting prayers – one sincere, the other superficial.

Fasting. This is not something we practice as much any more, but the purpose of fasting is to humble one’s self before God. Contrast the fasting of the Old Testament with what many of us consider to be fasting today. (“I’m giving up chocolate for lent!”) Verses 16-18 covers the hypocritical fast, and Jesus says that no one should know that you are fasting except for God.

In a more general application, Jesus is telling us not to make a big deal when we are “inconvenienced” when doing the work we should be doing. God sees our heart, and He knows what we are going through. What kind of heart do we demonstrate when we portray reluctance or annoyance with doing God’s service? What is our heart when we go out of our way to make sure everyone knows just how much we have sacrificed.

The RIght Attitude

In 6:19, Jesus begins by warning us against placing too much value in the things of this world. He contrasts this world and the temporary nature of all within it with the eternal nature of spiritual things. Verse 21 says that our heart will be focused on that which we value, and Jesus goes on to say that we can’t be devoted to this world and to God at the same time. We are either worldly, or we are God’s.

He wraps up in verses 25-34, discussing anxiety over providing for ourselves. God says He will look out for His people. We may go through difficult times; we may never be wealthy; but He has promised to never forsake us. We are not in this world to see who can obtain the most. Rather, our main priority is seeking God and His kingdom. In so doing, God will care for us, and we have to have faith if we are going to de-prioritize our worldly ambitions and place God first in our lives.

Conclusion

What comes first in my life and in yours? Do we seek after possessions? Do we value the opinions of others? We have to have the proper motivations, and our priorities should be on God above all else.

By Tim Smelser

Tags: our example, attitude, godly qualities, jesus

In the last lesson, we looked at what it means to be “poor of spirit” – to be empty of self and full of Christ. Prior to that, we examined Jesus’ meaning in saying that He came to “fulfill the law.” He summed up and accomplished all that the Old Testament pointed to. From here, Jesus sets a higher standard of righteousness for God’s people, and he contrasts several accepted truths of the time and contrasts them with God’s desire.

Matthew 5:20 specifically speaks of becoming more righteous than the spiritual leaders of the time period in order to enter into the kingdom of heaven. The Scribes and the Pharisees were highly respected in the religious community, but Jesus condemns their grandstanding on ceremony and their hedging of God’s law. Matthew 23 sets as a good example of Jesus’ view of these leaders: they teach good things, but their examples should not be emulated.

In the eyes of many of those listening to Jesus, this may have seemed an impossible task. However, to achieve this level of righteousness, Jesus emphasizes the role of the heart in achieving this level of spiritual purity.

Going the Next Step

Murder & Anger. Beginning in Matthew 5:21, Jesus brings anger into the spotlight. There is more to our relationship with others than our physical actions. If we harbor feelings of anger or hatred, then we are guilty before God as if we had murdered that individual. Avoiding reconciliation will only bring pain. There is no justification for animosity. Romans 12:18 tells us to be as peaceful as possible. (See also the story of the wayward son – specifically the actions of the older brother.)

Adultery & Lust. Again, the heart is the focus here, and Jesus offers an extreme example of just to what lengths we should be willing to go through to remove obstacles between us and our relationship with God. James 1:14-15 says that lusts and enticements draw us away into sin. Once we accept those thoughts in our heart, we have sinned.

Marriage & Divorce. Jesus says that it is not justifiable to sever the marriage vows for any reason. In fact, Jesus goes on to say that there is to be no divorce at all. Yes, one provision is maintained – that of unfaithfulness – but the principal is that divorce equals adultery. This is elaborated in Matthew 19:3 when Jesus appeals to the Creation as the cornerstone of God’s view on the topic. Yes, in Matthew 19:10, people recognize this as a difficult concept, but difficulty does not invalidate God’s law.

Vows & Oaths. During the time period, it was not uncommon for people to swear by different objects to demonstrate the validity of one’s word. Jesus merely tells us that we should merely keep our word. If our heart is right, we will keep those promises we make, and we won’t look for ways to wriggle out of those commitments we make. Christians do not look for loopholes.

Eye for an Eye. Retribution was provided for under the Old Law, but Jesus advises His followers not to seek such retribution or for vengeance. This is where we get the sayings, “Turn the other cheek” and “Go the extra mile.” There will be times that we have to endure hardship and accept the fact that everything is not all about “me.”

Neighbors & Enemies. Jesus advocates blessing and praying for one’s adversaries. This point really sums up the previous five. Jesus asks what reward there is in merely being kind to those who are kind to you. Such an attitude provides no differentiation from worldliness. Instead, our hearts and attitudes emulate God.

Conclusion

All of this comes back to God wanting His followers to follow His example. If God wanted an eye for an eye; if He hated his enemies; if He did not keep His promises, where would we be? These attitudes are qualities that God has demonstrated and continues to demonstrate toward us, and Jesus tells us to take that level of righteousness and live it. It begins with the heart, and that starting place will determine our thoughts, our attitudes, and our actions.

By Tim Smelser

Tags: attitude, behaviors, forgiveness, sin, baptism, jesus

Jesus makes statements that we might consider to me “mission statements” throughout His ministry, and one of those in in Matthew 5:17 – to fulfill the law and accomplish all it is meant to do. This heeding to the law and prophets is repeated in Matthew 7:12, and these two statements bookend the main body of Jesus’ sermon on the mountain.

What Does Jesus Mean By This Statement?

What does Jesus mean when He says He comes to fulfill the law in Matthew 5:17? To answer this we are going to look at what Jesus is saying and defining some terms He uses.
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“The Law & the Prophets.” In Matthew 7:12, Jesus uses this term to refer to the whole of what we would consider the Old Testament. John 1:43-45 uses this term in a similar manner. Also, Romans 3:21 and Matthew 22:36-40 use this term as referring to the whole of the Old Testament.
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“Abolish” or “Destroy.” Jesus is not coming to make the Old Testament irrelevant. Instead, He has come to amplify the Law. He is here to fulfill it.
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“Fulfill.” He is here to complete and to validate the Old Testament. He is fulfilling the prophecies of the Messiah recorded in the prophets’ writings’. Jesus is the answer and the focal point of what the Law and Prophets anticipate. In other words, the Old Testament serves a prophetic function, pointing to a Messiah that would be fulfilled in Jesus’ life and sacrifice.

Jesus’ existence would do away with the requirements and stipulation of the Old Testament in His death on the cross (Matthew 5:18), but He was not an invalidation of all that had built up to this point. Instead, He was the culmination – the fulfillment – of God’s plan.

What Does This Mean to Us?

Salvation is the ultimate accomplishment, but this is such a huge plan that it is impossible to sum up in that succinct statement. Where man failed God under the Old Law, Christ succeeds. Not only did He succeed in upholding that law, but He nailed that law to the cross, giving us a path where we can succeed through Him.

By Tim Smelser

Tags: scripturality, salvation, prophecy, jesus

Think about these question: What kind of things make you happy? Similarly, what does it take to make you happy? For the next few lessons, we are going to be looking at the Sermon on the Mount, sometimes referred to as the Christian Manifesto or God’s Guide to Life. The three chapters (Matthew 5-7) that constitute this sermon contain a wealth of information, and this is a beneficial place to come to when we need to center or focus on what we should be as Christians.

Blessed Are the Poor in Spirit

This lesson begins with what we call the Beatitudes. “Blessed are...” begins several verses here, and this carries an idea of happiness with it. It is a bestowment of divine favor, and the “pursuit of happiness” is one of the tenets our own country is based on.

These keys to being blessed are centered around characteristics, though, not possessions or circumstances. In fact, many of these are in absolute contrast to what we would define as being blessed. Jesus is addressing a fundamental truth that happiness is determined by internal factors – character and heart – much more than by external factors – circumstance and materials. Return to our opening questions: What does it take to make you happy? Putting our contentment in worldly circumstances and objects will cause us to behave in ways that are not Christ-like.

Matthew 5:3 really sums up all the Beatitudes: “Blessed are the poor inspirit.” Meekness, mourning, hunger and thirst for righteousness, mercifulness, purity, peacefulness, and being persecuted or reproached all tie back to this first verse of the Beatitudes. In this context, the word “poor” here has an idea of someone who has no earthly resources, totally dependent on others, and this is the state we are to be in in terms of our spirituality – He is speaking of spiritual poverty. This speaks to the characteristic of humility.

• Humility gives me proper view of myself. In Proverbs 16:5, pride is condemned as an abomination before God. Yes, there are things in this life we can take pride in, but humility keeps us from inflating ourselves. We can see ourselves as others see us and as God sees us.
  
  
• Humility gives me a proper view of Jesus. It helps me emulate Jesus (Philippians 2:5-9). He emptied Himself and took on the traits of a servant. He was obedient, and He did all these things to help others come to God.
  
  
• Humility gives me a proper view of God. I Peter 5:6 tells us to humble ourselves before God, so he may exult us when He has purposed. (Refer back to Philippians 2:9.)

Application: How Do I Develop Spiritual Poverty?

We have to recognize our spiritual helplessness. We are saved by grace (Ephesians 2:8-9), and our salvation is not in ourselves. We cannot place our trust in ourselves, our peers, or even spiritual leaders when it comes to our spirituality. Our total trust has to be in God, and we have to recognize that Heaven is not something we can earn. In Philippians 3:4, Paul begins to discuss the confidence he should be able to have in his upbringing, background, and actions. However, he concludes that all of these are worthless compared to the confidence he draws from God. (Also, consider the parable of the Pharisee and the tax collector and how their actions/justification contrast.)

Conclusions

At the end of the day, we need to remember that we are all the same – beggars in need of God’s forgiveness. When the world is so physical, and material, it can be difficult to focus on what we should as Christians. If we can remember to empty ourselves of pride and the priorities of this world, we can approach the cross in humility and allow God to fill our spiritual poverty.

By Tim Smelser

Tags: attitude, the mount, growth, jesus

Many products today are geared toward the “extreme” generation. It carries a particular approach to life, but, in religion, we don’t necessarily want to be extremists. This lesson will focus on three points on which the Bible seems to expect us to be extremists on despite the atmosphere of the religious world.

Three Extreme Areas

The Identity of Christ. We want to water down Christ’s identity today. Perhaps He was a good man or a well-received prophet. However, Jesus did not leave room to doubt who He claimed He was. Therefore, we are forced to either take His claims and demands at face value, or we must reject them completely. There is no middle ground.

• Luke 4:17-21. Jesus is teaching in His home town here, and Jesus makes a bold statement regarding His identity based on a passage from Isaiah. Many doubted this, and some were even reproachful. He was driven out of town, some wanting to stone Him for apparent blasphemy – He claimed to be the Messiah.
  
  
• John 8:58. Jesus describes Himself as “I AM.” This parallel between Himself and the God of Moses would not have been lost on His audience.
  
  
• John 6:35; John 10:11; John 10:30; John 11:21; John 14:6; Matthew 19:16-22 “I and the Father are one.” He also claims that none can know the Father but through Him. He demands self sacrifice, denying self for Jesus’ sake.
  
  
• Matthew 16:24-25. Taking up one’s cross is a death sentence. Jesus demands that people must be willing to put their own lives behind them if they are to follow Him. These demands are not those of a “good man” or a “good prophet.”

What We Accept from the Bible. How seriously do we take this book we claim to adhere to? Some will say only select phrases are inspired. Others will only accept what is agreeable. However, as we explore God’s word, there is no room to alter or omit the words contained in it.

• II John 9. John says that neglecting the teachings of these words removes one from God. There is no picking and choosing. You either have the word and God, or you don’t and are separated from God.
  
  
• John 12:48-49. It is written that these words will judge humanity one day. There is no indication that we will be judged by only what we want to be judged by.
  
  
• Acts 2:4/John 14:26; II Timothy 3:16. What the apostles taught is not merely what they thought. The Spirit of God is responsible for what we have, and if it is God’s, we have no room to question it.
  
  
• Galatians 1:6-12. Again, Paul points out that he has taught only what came from God, and he instructs us to reject anything that contradicts or demeans the message he delivered. If we can’t accept what Paul has said here, we should reject the entire product.

Our Christian Life. We don’t want to be perceived as a “radical” or as a “zealot.” There is no such thing, though, as a part-time Christian. like the name we are given at birth, being a Christian is a part of my identity no matter where I am or when it is. This life is all or nothing.

• Matthew 12:30. Jesus says you are either for Him or against Him. This is a comprehensive statement. if we are not working for Christ entirely, we are automatically working against Him. This attitude does not allow straddling the fence.
  
  
• Matthew 6:24. We cannot recognize both God and self as masters. When I am serving self, I am serving Satan and rejecting God.
  
  
• Matthew 19:22. The rich young ruler went away sad because he was more interested in serving himself that he was in sacrificing for the sake of God.
  
  
• Acts 5:1-11. Ananias and Sapphira were not wrong in keeping back part of their money. Where they went wrong was in their hearts. They were “playing church.” They were going through the motions, but they were skewing it to serve their own purposes, and God struck them dead as a result. We cannot “play church” in our lives.

Conclusion

In an attempt to avoid labels or seem unusual to others around us, we sometimes fall short of being the Christian we should be. There is no room in God’s word for compromise, and the result should be is that our faith and our life should be uncompromisingly in line with the will of our Father.

By Tim Smelser

Tags: faith, jesus, scripturality